sign in sign up
<<
Home , Ayya Vaikundar, Debendranath Tagore, Vadalur

SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM

Unit - 5 Social and Religious Reform Movements in the 19th Century

Learning Objectives

To acquaint ourselves with „„The influence of Western ideas and Christianity in creating a new awakening in 19th century British „„Contestation in the social and religious sphere – opposition to practices like , slavery, , and child marriage „„Opposition to idolatry, rituals and superstitious beliefs „„Contribution of Samaj, , Mission, Theosophical Society and Aligarh Movement to the regeneration of India „„Role played by prominent personalities in bringing about this awakening amongst Parsees and Sikhs „„Social movement of Jyotiba Phule and reform movements in and Tamilnadu

Introduction , the and the Aligarh Movement; and the revivalist movements English education, introduced with the such as the Arya Samaj, the Ramakrishna object of producing clerks, also produced a Mission and the Deoband Movement. There were new English-educated middle class. This class also attempts to challenge the oppressive social came under the influence of western ideas and structure by Jyotiba Phule in Pune, thoughts. Christianity also had its effect on the and in Kerala and Ramalinga newly emerging middle class. Though small in Adigal and Vaikunda Swamigal of Tamilanadu. number, the educated middle class began to take The two other notable social reformers of a lead in political as well as in reform movements. Tamilnadu Periyar E.V.R. and Iyothee Thassar The Indian reformers were, however, quite are dealt with comprehensively in Unit X. hesitant to subject their old notions and habits to critical scrutiny. Instead they attempted to harmonize both Indian and Western cultures. Early Reform 5.1 Their ideas and their actions helped to mitigate Movements in Bengal social evils such as sati, female infanticide, and child marriage and various superstitious beliefs. (a)  Rammohan Roy and The reform movements of nineteenth Brahmo Samaj century in the realm of religion fall under two Rammohan Roy (1772–1833) was one broad categories: reformist movements like the of the earlier reformers influenced by the

67 Social and Religious Reform Movements in the 19th Century

SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM 10th_History_Unit_5.indd 67 10-04-2019 09:42:40 SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM

Western ideas to temple in Calcutta, where there was no image. initiate reforms. He There he laid down that ‘no religion should be was a great scholar, reviled or slightly or contemptuously spoken off well-versed in , or alluded to.’ The Samaj forbade idol-worship Arabic, Persian, and and condemned meaningless religious rites English apart from and ceremonies. However, from the beginning, his knowledge in the appeal of the Brahmo Samaj remained his mother tongue, limited to the intellectuals and enlightened Bengali. Rammohan Bengalis. Though the Samaj failed to attract the Roy was opposed to people from the lower sections of society, its meaningless religious Raja Rammohan Roy impact on the culture of modern Bengal and ceremonies and all forms of pernicious social its middle class was quite significant. customs. Yet he wanted to preserve continuity with the past. In his religio–philosophical (b) Maharishi Debendranath Tagore social outlook, he was deeply influenced by After the death monotheism and anti-idolatry. Based on his of Rammohan Roy interpretation of the , he argued (1833), Maharishi that all the ancient texts of the Debendranath Tagore preached monotheism or worship of one . (1817–1905), the poet Deeply concerned with the prevailing ’s customs of sati, child marriage, and polygamy father, carried on the he published tracts against them and work. He laid down petitioned the government to legislate against four articles of faith: them. He advocated the rights of widows to 1. In the beginning remarry. He wanted polygamy to end. His there was nothing. Debendranath Tagore opinions were resisted fiercely by orthodox The one Supreme Being alone existed who Hindus. He appealed to reason and humanity created the Universe. 2. He alone is the God and of the people. He visited the of Truth, Infinite Wisdom, Goodness, and crematorium of Calcutta to try and persuade Power, eternal, omnipresent, the One without the relatives of widows to give up their plan of second. 3. Our salvation depends on belief self-immolation. His campaign played a key in Him and in His worship in this world and role in forcing the Governor-General William the next. 4. Belief consists in loving Him and Bentinck’s legislation abolishing sati in 1829. doing His will. Rammohan Roy condemned the (c ) Keshab Chandra Sen & subjugation of women and opposed the Brahmo Samaj of India prevailing ideas that women were inferior Debendranath was to men. He strongly advocated education a moderate reformer. for women. He gave his full support for the But his younger introduction of English language and western colleagues in the Sabha sciences in schools and colleges. Rammohan were for rapid changes. found in the Upanishads a new revelation of The greatest of these, one infinite, divine Being, the eternal , Keshab Chandra Sen, while as he saw in the daily life (1838–84) joined the around him was a perversion of their teaching. movement in 1857. He Rammohan Roy founded the Brahmo was greatly influenced Samaj in 1828. On 20 August 1828 he opened a by Christianity, Keshab Chandra Sen

Social and Religious Reform Movements in the 19th Century 68

SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM 10th_History_Unit_5.indd 68 10-04-2019 09:42:40 SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM

believing in its spirit but not in the person It was also to the credit of Vidyasagar of its founder. But in 1866 a split occurred that the first age of consent Act was in the ranks of Brahmo Samaj. Keshab left enacted in 1860. The age for marriage the Samaj and founded a new organization. was fixed as ten years. It was raised to Debendranath’s organization, thereafter, came twelve and thirteen years in 1891 and 1925 to be known as Adi Brahmo Samaj. After respectively. Sadly, as reported in the Age Keshab had his fourteen-year-old daughter of Consent Committee (1929), the law married to an Indian prince, in contravention remained on paper and the knowledge of it of the Samaj’s condemnation of child marriages, was confined to judges, lawyers and a few the opponents of child marriage left the Brahmo educated men. Samaj of India and started the Sadharan Samaj, which developed anti-Christian tendencies. steam. A movement similar to the Brahmo (d) Ishwar Chandra Vidyasagar Samaj, but founded in Bombay in 1867, was Prarthana Samaj. Its founder was Another Dr. Atma Ram Pandurang (1825–1898). outstanding The two distinguished members of this reformer in Samaj were R.C. Bhandarkar and Justice Bengal was . They devoted Ishwar Chandra themselves to activities such as inter- Vidyasagar dining, inter-caste marriage, widow (1820–1891). remarriage and improvement of women While Ram and depressed classes. Ranade (1842–1901) Mohan Roy and was the founder of the Widow Marriage others looked Association (1861), the Poona Sarvajanik to western Sabha (1870) and the Deccan Education rationalist ideas Society (1884). to reform society, Iswar Chandra Vidyasagar Vidyasagar argued that the Hindu scriptures While the above reformers worked among were progressive. He provided evidence from the upper , during the same time Jyotiba scriptures that there was no sanction for Phule worked for the uplift of depressed burning of widows or for the prohibition on castes and the cause of women. His book the remarriage of widows. He wrote a number Gulamgiri (‘Slavery’) is an important work of polemical tracts, and was the pioneer of that condemned the inequities of caste. modern Bengali prose. He played a leading role in promoting education of girls and helped them in setting up a number of schools. He dedicated his whole life for the betterment of widows of the Hindu society. The movement led by Vidyasagar, resulted in the Widows’ Remarriage Reform Act of 1856. This Act was intended to improve the lot of child widows and save them from perpetual widowhood.

(e) Prarthana Samaj The Maharashtra region was another region where reform activities gained Dr. Atma Ram M.G. Ranade Pandurang

69 Social and Religious Reform Movements in the 19th Century

SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM 10th_History_Unit_5.indd 69 10-04-2019 09:42:40 SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM

5.2 Hindu Revivalism In 1893 Arya Samaj split over the question of doctrinal purity. Swami (a) Swami Dayanand Shraddhananda (1857–1926), a charismatic and Arya Samaj, 1875 figure after Dayananda, accused the group In the Punjab, running the DAV School of being too the reform movement Westernized and thereby ignoring the was spearheaded by founder’s ideology. From 1900 onward, he the Arya Samaj. It was established his own network of schools, the founded (1875) by a Gurukulas, which were outwardly modelled wandering ascetic in after ancient Hindu seats of learning, the western Gangetic emphasising the study of the . plain, Swami Dayanand Saraswati (1824–83). Swami Dayanand later (b) Ramakrishna settled in the Punjab to Swami Dayanand As we saw earlier, the Brahmo Samaj, preach his ideas. His book, Saraswati as a response to Christian and rationalist Satyarthaprakash, enjoyed criticism had criticised idolatry and other wide circulation. He declared the practices orthodox Hindu practices. The popularity such as child marriage, the prohibition of that Ramakrishna (l836–86), a simple priest widow remarriage, and the alleged polluting of Dakshineswar near , gained in the effects of foreign travel had no scriptural latter half of the nineteenth century was a sanction. The positive principles enunciated response to this. He emphasised the spiritual by Dayanand were: strict monotheism, union with god through ecstatic practices such condemnation of idolatry, and rejection of as singing . An ardent worshipper of Brahman domination of ritual and social goddess , the sacred mother, he declared practices. He also rejected superstitious that the manifestations of the divine mother beliefs in Hinduism, especially Puranic were infinite. In his view, all religions contain literature and his cry was “go back to Vedas.” the universal elements which, if practised, Arya Samaj attempted to check the would lead to salvation. He said, “Jiva is Siva” incidence of religious conversion in (all living beings are God). Why then talk British India. One of its main objectives of showing mercy to them? Not mercy, but was counter-conversion, prescribing a service, service for man, must be regarded as purificatory ceremony called suddhi, G o d .’ directed at Hindus who had converted to Islam and Christianity. The late nineteenth and early twentieth centuries were a period of great turmoil in undivided Punjab with intense debates between Hinduism, Islam and Christianity. The primary achievements of the Arya Samaj were in the field of social reform and Ramakrishna , spread of education. The Samaj started a Belur Math number of Dayananda Anglo–Vedic schools Ramakrishna Mission and colleges. Ramakrishna’s primary achievement was his ability to attract educated youth

Social and Religious Reform Movements in the 19th Century 70

SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM 10th_History_Unit_5.indd 70 10-04-2019 09:42:41 SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM

who were dissatisfied with the rational involved in the militant nationalist struggle orientation of religious reform organizations during the following such as the Brahmo Samaj. After his death the Partition of Bengal were inspired by in 1886, his disciples organised themselves Vivekananda. as a religious community and undertook the task of making his life and teaching known (d) Theosophical Movement in India and abroad. The chief spirit behind During the nineteenth century, Hindu this task was Vivekananda. Following religion and culture were being discredited the organizational structure of Christian in the West, especially due to missionary missionaries, Vivekananda established propaganda. However, some Western the Ramakrishna Mission which did not intellectuals looked to the East for spiritual restrict itself to religious activities but was salvation as a remedy to the materialistic actively involved in social causes such as orientation of the West. The Theosophical education, health care and relief in times Society, founded by Madame H.P. Blavatsky of calamities. (1831–1891) and Colonel H.S Olcott (1832– (c) 1907) played a key role in this. Founded in the USA in 1875, it later shifted to India at Narendra Nath Datta (l863–1902), later Adyar, in 1886. known as Swami Vivekananda, was the prime follower of Ramakrishna Paramahansa. An educated youth, he was drawn to Ramakrishna’s message. Dissatisfied with conventional philosophical positions and practices, he advocated the practical of service to humanity and attacked the tendency to defend every institution simply because it was connected with religion. He emphasized a cultural nationalism and made a call to Indian youth to regenerate Hindu society. His ideas bred a sense of self- Madame Blavatsky Colonel H.S confidence among Indians who felt inferior Olcott in relation to the materialist achievements of Theosophical Society stimulated a the West. He became famous for his addresses study of the Hindu classics, especially on Hinduism at the 1893 World Congress the Upanishads and the . of Religions in Chicago. Despite his fame, The Theosophical Society also played an he was condemned by orthodox Hindus for important role in the revival of Buddhism in suggesting that the lower India. Western interest in Hindu scriptures castes should be allowed gave educated Hindus great pride in their to engage in the Hindu tradition and culture. rituals from which they were traditionally Contribution of excluded. Vivekananda’s In India the movement became further activist ideology popular with the election of Annie Besant rekindled the desire for (1847–1933) as its president after the death of political change among Olcott. She played a role in Indian nationalist many western-education politics, and formed the Home Rule League young Bengalis. Many Swami Vivekananada demanding home rule to India on the lines of the youths who were

71 Social and Religious Reform Movements in the 19th Century

SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM 10th_History_Unit_5.indd 71 10-04-2019 09:42:41 SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM

of Ireland. Annie Besant (b) spread Theosophical ideas Born to poor through her newspapers parents in Kerala, called New India and Narayana Guru (1854– Commonweal. 1928) evolved into a poet and scholar in 5.3 Anti-Caste Malayalam, Tamil and Movements Sanskrit. In his days Annie Besant the people of depressed (a) Jyotiba Phule classes had no access Narayana Guru Jyotiba Govindrao Phule was born in 1827 to temples, streets, public tanks and wells and in Maharashtra. Phule is chiefly known educational institutions. Men and women belonging to lower castes were not allowed to wear the upper garments. Disturbed by the terrible caste tyranny, that the lower caste people suffered, he dedicated his whole life for the betterment of the oppressed. He set up the Sri Narayana Paripalana Yogam, an organization to work for the uplift of the “depressed classes”. He established a grand temple at Aruvipuram and dedicated it to all. His movement inspired a radical transformation of Kerala society, especially among the Ezhavas. Jyotiba Phule and Thinkers and writers such as and Dr Palpu were influenced by his ideas and as the earliest leader of the non-Brahman carried forward the movement. movement. He opened the first school for “untouchables” in 1852 in Poona. He launched (c) Ayyankali the Satyashodak Samaj (Truth-Seekers Nineteenth- Society) in 1870 to stir the non-Brahman century Kerala region masses to self-respect and ambition. Phule was plagued by caste opposed child marriage and supported widow discriminations of remarriage, which was prohibited particularly worst kind. Certain among high-caste Hindus. Jyotiba and his social groups were wife Savitribai Phule devoted their lives not only considered for the uplift of the depressed classes and untouchable but also women. Jotiba opened orphanages and homes un-seeable. However, for widows. Unlike many contemporary the strident campaigns nationalists he welcomed British rule and by thinkers such as Ayyankali missionary activities on the ground that Narayana Guru and Ayyankali (1863–1941) British rule enabled lower castes to challenge in the context of larger political and economic the supremacy of . His work, changes ushered in tremendous social Gulamgiri (Slavery) is an important text that changes, especially in the caste structure. summarized many of his radical ideas. Ayyankali was born in 1863 at Venganoor in Thiruvananthapuram then in the princely state of . The discrimination he

Social and Religious Reform Movements in the 19th Century 72

SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM 10th_History_Unit_5.indd 72 10-04-2019 09:42:41 SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM

faced as a child turned him into a leader of an founded a scientific society and translated anti-caste movement and who later fought for many English books, especially science basic rights including access to public spaces books into Urdu. He believed that the interest and entry to schools. Ayyankali challenged of the Muslims would be best served if they many caste conventions such as clothing bonded with the British Government rather style; he wore clothes associated with upper than pitch in with the rising nationalist castes that were prohibited for lower castes. movement. So he advised the Muslims to He rode on an ox-cart challenging the ‘ban’ take to English education and to concentrate on untouchables from accessing public roads on it. used by caste Hindus. Aligarh Movement Inspired by Sree Narayana Guru, Ayyankali founded the Sadhu Jana Paripalana Sayyid Sangam (Association for the Protection of the Ahmed Khan’s Poor) in 1907 which campaigned and raised movement, funds to educate the lower caste Pulaya people. the “Aligarh movement,” 5.4 Islamic Reforms is so called because it was After the suppression of great revolt centred around of 1857 Indian Muslims looked to Western the Aligarh culture with suspicion. The community feared Mohammedan that Western education, Western culture and Anglo-Oriental Western ideas would endanger their religion. college founded Therefore only a small section of Muslims by him in accepted the new avenues for modern Aligarh Muslim University 1875, which is education. Consequently, Indian Muslims as a landmark in the history of Indian Muslim a community lagged behind in comparison to education. The college was raised to the status the Hindu elite of various parts of India. of a university in 1920. Aligarh produced a Sir Sayyid Ahmed Khan huge body of intelligentsia over successive generations who played a key role in public life. As Indian Muslims steadily lost ground in Deoband Movement education, in the public services and in general Deoband was a revivalist movement leadership in India, there organized by the orthodox Muslim Ulema was a realization that there with the twin objectives of propagating the was no alternative but to pure teachings of the Quran and the Hadith as accept modern education well as encouraging the spirit of Jihad against Sayyid Ahmed the foreign and un-Islamic elements. The if the community was to Khan go on the path of progress. Ulema under the leadership of Muhammad The man who gave life and soul to it was Sir QasimWanotavi (1832-80) and Rashid Ahmad Sayyid Ahmed Khan (1817–1898). Born in Gangotri (1828-1905) founded the school at Delhi into a noble Muslim family, Sayyid Deoband in the Saharanpur district of the Ahmed Khan thought that lack of education, U.P in 1866. The school curricula shut out especially modern education, had harmed English education and western culture. The the Muslims greatly and kept them backward. instruction imparted was in original Islamic He exhorted the Muslims to accept Western religion and the aim was moral and religious science and take up government services. He regeneration of the Muslim community. The

73 Social and Religious Reform Movements in the 19th Century

SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM 10th_History_Unit_5.indd 73 10-04-2019 09:42:41 SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM

Deoband School did not prepare its students to reform. Baba Dayal Das, founder of the for government jobs but for the preaching of Nirankari Movement, stressed the worship of Islamic faith. god as Nirankar (formless). Rejection of idols, In politics, the Deoband School welcomed rejection of rituals associated with idolatry, the formation of the Indian National Congress reverence for the authority of Guru Nanak in 1885. In 1888 the Deoband Ulema issued and of the Adi Granth formed the essence of a religious decree (fatwa) against Syed his teachings. He reiterated the prohibition on Ahmed Khan’s Organisation called “The meat-eating, and liquor consumption. United Patriotic Association” and “The The Namdhari Movement, founded by Muhammaden Anglo – Oriental Association.” Baba Ram Singh, was another socio-religious It is said the Deoband Ulema were mainly movement among the Sikhs. The Namdharis influenced by their determination to oppose insisted on wearing the symbols of Sikhism Sir Syed Ahmed’s activities. except the kirpan (sword). Instead Baba Ram Maulana Mahmud-ul-Hassan became the Singh wanted his followers to carry a lathi. It new Deoband leader. The Jamait-Ul-Ulema considered both men and women equal and (council of theologians) led by him gave a accepted widow remarriage. It prohibited the concrete shape to Hassan’s ideas of protection dowry system and child marriage. of the religious and political rights of the In the wake of the gathering influence of Muslims in the overall context of Indian unity. Arya Samaj and the Christian missionaries, the Singh Sabha of Amritsar was established. 5.5 Parsi Reform Movement Its main objective was to restore the purity of Sikhism. With the support of British, it In the middle of the nineteenth century established Khalsa College for the Sikhs in the reform activities of the educated Parsis (the Amritsar. Singh Sabha was a forerunner of Zoroastrians who had fled from Iran in the tenth Akali Movement. century in the face of religious persecution) began in Mumbai. Furdunji Naoroji founded Social Reformers of 5.7 the Rahnumai Mazdayasnan Sabha (Parsis’ Tamilnadu Reform Society) in 1851. Rast Goftar (The Truth Teller) was the main voice of the movement. (a) The leaders of the Sabha criticized elaborate Popularly known ceremonies at betrothals, marriages and as Vallalar, Ramalinga funerals. They opposed both infant marriage Swamigal or Ramalinga and the use of astrology. Behrramji Malabari Adigal (1823–1874), was organized a campaign for legislation against born in Marudhur, a village the practice of child marriage. The community near . After produced many leaders such as Pherozeshah his father’s death, his family Mehta and Dinshaw Wacha who played a big moved to his brother’s house at Chennai. Despite role in the early Congress. having no formal education he gained immense scholarship. Ramalinga emphasised the bonds Sikh Reform Movement of responsibility and compassion between living 5.6 (Nirankaris and beings. He expressed the view that ‘those who Namdharis) lack compassion for suffering beings are hard- The wave of reform movements did not hearted, their wisdom clouded’. He showed leave any community untouched. Among his compassion and mercy on all living beings the Sikhs of Punjab too there were attempts including plants. This he called jeevakarunya.

Social and Religious Reform Movements in the 19th Century 74

SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM 10th_History_Unit_5.indd 74 10-04-2019 09:42:41 SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM

He established the Samarasa Vedha Sanmarga had no opportunity to have any systematic school Sangam in 1865 and it was renamed “Samarasa education but acquired knowledge of various Suddha Sanmarga Sanga” which means religious texts. He preached the ideas of equality “Society for Pure Truth in Universal self-hood”. and advocated the rights of depressed class Ramalinga also established a free feeding house people in the face of stiff opposition from upper for everyone irrespective of caste at Vadalur castes as well as the princely state of Travancore. (1867), in the wake of a terrible famine in in 1866. His voluminous songs Vaikunda Swamikal criticised the were compiled and published under the title rule of the British and the rule of Rajah of Thiruvarutpa (Songs of Grace). His radical Travancore as the rule of White devils and views deeply disturbed Saiva orthodoxy, who Black devils respectively. condemned his writings as Marutpa (songs of ignorance). He visited temple and experienced a new vision. Calling himself Vaikundar, he requested the people to give up all the irrelevant rites and rituals in their worship. His preaching’s against the prevailing religious order brought about a considerable change in the attitude of the lower caste people. In 1833, Vaikundar commenced his meditation at Ramalinga Vadalur Satya Gnana Sabha Samithoppu for the abolition of caste differences Adigal and social integration of the society. During this period, he led a life of a hermit. Ramalinga bore witness to hunger and In south Travancore, there were many poverty in the country: “I saw poor people, restrictions on lower caste people such as what emaciated with hunger and terribly weary, they could wear and not wear. At a time when going to every house, yet their hunger there was prohibition on certain sections on was not removed, and my heart suffered wearing headgear he advocated the wearing of intensely. Those who suffer with relentless a turban in protest. It gave a sense of honour disease, I saw them in front of me and my to the oppressed people and offered a spirit of heart trembled. I saw those people, poor self-respect. A new confidence was installed and of unmatched honor, their hearts in the minds of his followers. weary, and I grew weak.” Like the other contemporary reform movements of India in the 19 th century, Vaikunda (b) Vaikunda Swamikal Swamigal condemned the worship of idols. The Vaikunda Swami low caste people had no temples for their , (1809–1851), one of the they erected small pyramids of mud or bricks earliest crusaders for in their honor, plastered and white-washed. He social justice in south considered this kind of worship as an uncivilized India was born at Sasthan custom. The people sacrificed goats, cocks and Koil Vilai, the present hens. He condemned these religious customs Samithoppu, a village and campaigned against animal sacrifice. near Kanyakumari. Vaikunda Swamigal founded Samathuva Vaikunda Swamigal His original name Samajam to unite all the people of various Mudichudum Perumal was changed to castes. He organized inter-dining to accomplish Muthukutty by his parents due to objection it. Even though he was imprisoned by the raised by the upper caste Hindus. Muthukutti Maharajah of Travancore, he never gave up his

75 Social and Religious Reform Movements in the 19th Century

SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM 10th_History_Unit_5.indd 75 10-04-2019 09:42:41 SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM

principles. His followers called him respectfully Pandithar Iyothee Thassar founded the as Ayya (father). His cult was also known as Advaidananda Sabha to raise the voice for the Ayya Vazhi (The Path of Ayya). His message temple entry of the “untouchables”. In 1882, emancipated the people from the unjust social John Rathinam and Iyothee Thassar established customs and superstitious beliefs. His ideas are a movement called, Dravida Kazhagam and collected into a text called Akila Thirattu. launched a magazine called Dravida Pandian in C. Iyothee Thassar 1885. He founded the Dravida Mahajana Sabha in 1891and organised the First Conference of Pandithar Iyothee the association at Nilgiris. He started a weekly Thassar (1845–1914) journal, Oru Paisa Tamilan, in 1907 and was a radical Tamil published it until his demise in 1914. scholar, writer, siddha Pandithar Iyothee Thassar was disappointed medicine practitioner, with the Hindu dharma, which served as the journalist and socio- basis for propagating and validating caste in political activist. Born Iyothithassar Hindu society. Influenced by the Theosophist in Chennai, he was organizer, Colonel H.S. Olcott, he went to Sri fluent in Tamil, English, Sanskrit and Pali Lanka in 1898 and converted to Buddhism. In the same year, he founded the Sakya Buddhist languages. He initiated a new knowledge Society at Madras to construct the rational practice by using journalism as a tool to religious philosophy through Buddhist religion. make inroads into the print public sphere, He argued that the so-called untouchables were which, was hitherto an upper caste domain. originally Buddhists who were stigmatized He campaigned for social justice and worked by Brahminism. He further constructed an for the emancipation of the “untouchables” alternative history through the interpretation from the caste clutches. He worked for the of Tamil literature and folk traditions of Tamil construction of a casteless identity and from a Buddhist standpoint. In addition, he stated that the revival of Buddhism could castigated caste hegemony and untouchability. liberate the people from the evil of caste that He considered education as an important tool afflicted the Hindu society. He called the for empowerment and became the driving “untouchables” Sathi Petham Atra Dravidar force behind the establishment of several (Casteless Dravidians) and urged them to schools for the “untouchables” in . register as casteless Dravidians in the Census.

SUMMARY

„„A brief account of Raja Rammohan Roy’s initiatives for social and cultural reforms has been provided. „„The foundation of Brahmo Samaj by and the role played by Maharishi Debendranath Tagore and Keshab Chandra Sen in carrying forward the Brahmo Samaj activities after Roy’s death are discussed. „„The contribution of M.G. Ranade and Prarthana Samaj with which he was associated are examined. „„The attempts made by Arya Samaj under the aegis of Swami Dayanad Saraswati to reform Hinduism as well as to win converts to the Hindu fold are highlighted. „„The radical reformer Iswar Chandra Vidyasagar and his strivings for women’s cause are described.

Social and Religious Reform Movements in the 19th Century 76

SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM 10th_History_Unit_5.indd 76 10-04-2019 09:42:41 SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM

„„The role of Ramakrishna Paramahamsa and his disciple Swami Vivekananda in the transformation of Hinduism is explained. „„The work of Theosophical Society with Annie Besant as its president is explored along with Aligarh Movement spearheaded by Sayyid Ahmad Khan. „„Reform movements among Parsis and Sikhs are outlined. „„The work done by Jyotiba Phule in Maharashtra and IyotheeThassar in Tamilnadu to obtain social justice for the marginalized and the deprived sections of the population is reviewed. „„The social protest movements in Kerala led by Narayana Guru and Ayyankali, and the reform movements in Tamil Nadu involving Ramalinga Adigal and are sketched out.

GLOSSARY

Alleged stated but not proved ச�ொல㞲ப㞪翁믍 Ecstatic in a state of extreme happiness பரவசமான Voluminous bulky அ鎿கப ப쎿மாண믁ள㞳 Reiterated repeat a statement for emphasis வ쮿뿁쟁鏍鏁தல

Idolatry the practice of worshipping idols உ쏁வ வ펿பா翁 Tract a small booklet 殿쟁 ꏂல

Revelation disclosure 鎿쏁வெ쾿ப்ப翁 Crematorium a place where a dead person’s body is இ翁கா翁 burnt Subjugation the act of bringing something under அ羿மைப㞪翁鏍鏁தல control Scriptures the sacred writings 鎿쏁மறை ꏂல்க

3. Whose campaign and work led to the enactment of Widow Remarriage Reform EXERCISE Act of 1856? a) Iswarchandra Vidyasagar b) Raja Rammohan Roy I. Choose the c) Annie Besant correct answer d) Jyotiba Phule 1. In which year was Sati abolished? 4. Whose voice was Rast Goftar? a) 1827 b) 1829 a) Parsi Movement c) 1826 d) 1927 b) Aligarh Movement 2. What was the name of the Samaj founded c) Ramakrishna Mission by Dayanand Saraswati? d) Dravida Mahajana Sabha a) Arya Samaj 5. Who was the founder of Namdhari b) Brahmo Samaj Movement? c) Prarthana Samaj a) Baba Dayal Das b) Baba Ramsingh d) Adi Brahmo Samaj c) Gurunanak d) Jyotiba Phule

77 Social and Religious Reform Movements in the 19th Century

SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM 10th_History_Unit_5.indd 77 10-04-2019 09:42:41 SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM

6. Who was Swami Shradhananda? iv) Raja Rammohan Roy was supported by a) a disciple of Swami Vivekananda Governor General William Bentinck b) one who caused a split in the Brahmo a) i) is correct Samaj of India b) i) and ii) are correct c) one who caused a split in the Arya Samaj c) i), ii) and iii) are correct d) founder of Samathuva Samajam. d) i), iii) and iv) are correct 7. Who was the founder of Widow 2. i) Prarthana Samaj was founded by Remarriage Association? Dr. Atma Ram Pandurang a) M.G. Ranade ii) Prarthana Samaj encouraged inter- b) Devendranath Tagore dining and inter-caste marriage c ) Jyotiba Phule iii) Jyotiba Phule worked for the upliftment d) Ayyankali of men. 8. Who was the author of the book iv) Prarthana Samaj had it’s origin in the Satyarthaprakash ? Punjab. a) Dayananda Saraswathi a) i) is correct b) Vaikunda Swamy b) ii) is correct c) Annie Besant c) i) and ii) are correct d) Swami Shradanatha d) iii) and iv) are correct II. Fill in the blanks 3. i) Ramakrishna Mission was actively 1. founded the Samarasa Vedha involved in social causes such as Sanmarga Sangam. education, health care, relief in time of 2. The founder of Poona Sarvajanik Sabha calamities. was . ii) Ramakrishna emphasised the spiritual 3. Satyashodak Samaj was launched by union with god through ecstatic . practices. 4. Gulumgir was written by . iii) Ramakrishna established the 5. Satyarthaprakash enumerates the positive Ramakrishna Mission principles of iv) Ramakrishna opposed the Partition of 6. Ramakrishna Mission was established by Bengal . a) i) is correct b) i) and ii) are correct 7. was the forerunner of Akali c) iii) is correct d) iv) alone correct Movement. 4. Assertion: Jyotiba Phule opened 8. brought tremendous changes orphanages and homes for widows in the caste structure in Kerala. Reason: Jyotiba Phule opposed child 9. Oru paisa Tamilan was started by marriage and supported widow . remarriage III. Choose the correct statement a)Assertion is correct but reason is not apt to the assertion 1. i) Raja Rammohan Roy preached b) Assertion is correct and the reason is monotheism apt to the assertion ii) He encouraged idolatry c) Both are wrong iii) He published tracts condemning d) Reason is correct but assertion is social evils irrelevant

Social and Religious Reform Movements in the 19th Century 78

SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM 10th_History_Unit_5.indd 78 10-04-2019 09:42:41 SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM

IV. Match the following iii) Point out the major contribution of Widows Samarasa Vedha Sanmarga Sathya 1 - Remarriage Sangam? Reform Act iv) Where did he establish his free feeding 2 Thiruvarutpa - Nirankari house? Adi Bramo 3 Baba Dayal Das - 3. Deoband Movement. Samaj i) Who were the organizers of this Iswarchandra Vaikunda Movement? 4 - Vidyasagar Swamigal ii) What were the two main objectives of the Movement? 5 Debendranath - Songs of Grace iii) Who founded the school at Deoband?. V) Answer briefly iv) Against whom the fatwa was issued by Deoband Ulema? 1. Mention the four articles of faith laid down by Maharishi Debendranath Tagore? VII) Answer in detail 2. Discuss Mahadev Govind Ranade’s 1. Compare and contrast the contributions contribution to social reforms. of Revivalist Movements with that of 3. Assess the role of Ayyankali in fighting for Reform Movements. the cause of “untouchables.” 2. Discuss the circumstances that led to the 4. Write a note on reforms of Ramalinga Reform movements of 19th century. Adigal. 3. Evaluate the contributions of Ramakrishna 5. What was the impact of Swami Paramahamsa and Swami Vivekananda to Vivekananda’s activist ideology? regenerate Indian society. 6. What are the differences between Reformist 4. Write an essay on the role played by the Movements and Revival Movements? 19th century reformers towards the cause 7. List the social evils eradicated by Brahmo of Women. Samaj. VIII) Activity 8. Highlight the work done by Jyotiba Phule for 1. Role-play by students on Reformers and the welfare of the poor and the marginalized. their Reforms of the 19th century India. 9. What was the impact of IyotheeThassar’s 2. Debate Social evils of 19th century with visit to SriLanka. those of present day. VI) Answer all the questions 3. Students can write an assignment on the given under each caption present state of the reform organizations 1. Aligarh Movement. discussed in the lesson. i) What is the main aim of this Movement? ii) Who is considered the soul of this REFERENCE BOOKS Movement? 1. Kenneth W. Jones, Socio-Religious iii) Why were English books translated Reform Movement in British India, New into Urudu? Edition, Cambridge University Press, iv) Name the college which was later 2006. raised to the status of a University? 2. Manickam, S., “Depressed Class 2. Ramalinga Adigal. Movement in South India,” in i) What is Jeevakarunya? Manikumar K.A. (ed.), History and ii) What are the Songs of Grace? Society, Tirunelveli, 1996. 79 Social and Religious Reform Movements in the 19th Century

SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM 10th_History_Unit_5.indd 79 10-04-2019 09:42:41 SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM

3. V. Geetha and S.V. Rajathurai, Towards a Non- Millennium from Iyothee INTERNET RESOURCES Thass to Periyar, Calcutta, 1998. 4. Mohan, P. Sanal (2013), “Religion, Social https://www.deccanherald.com. Space, and Identity: Th e Prathyaksha http://en.wikipedia.org/wiki/timesofindia. Raksha Daiva Sabha and the Making of com Cultural Boundaries in Twentieth Century Kerala”, in Joan Mencher(ed.), Life as a Dalit: Views from the Bottom on Caste in India, SAGE Publications.

ICT CORNER

Through this activity you will know about world historic events through Interactive timeline.

Steps • Open the Browser and type the URL given below (or) Scan the QR Code. • Type ‘History of modern India’ in the search box • Explore the Timeline Events with Pictorial Descriptions.

Website URL: https://www.timetoast.com/categories

Social and Religious Reform Movements in the 19th Century 80

SPLIT BY - SIS ACADEMY https://t.me/SISACADEMYENGLISHMEDIUM 10th_History_Unit_5.indd 80 10-04-2019 09:42:42